THE CHUN-TZU (The Superior Man)

" Nobility should be a result of noble character, not of noble birth. "

In early Chinese tradition, nobility comes with birth, with it comes the perks of being born of the blood of a noble man. It is something inherited from parents to children not based from the ability of a person, not based upon what he accomplished. It is not something that could be earned through a person’s actions, virtues, and wisdom. The making of a chun-tzu starts from home because for Confucius, a chun-tzu is not born but made. 

The basic difference between a superior man and the inferior man is on how they carry their selves (their actions), what their priorities are, and how they treat others around them. A superior man does not make himself superior by placing himself above others.

Confucius said, " The superior man understands righteousness (i); the inferior man understands profit. " [Analects 4:16]

"The superior man understands the higher things [moral principles]; the inferior man understands the lower principles [profit]." [Analects 14:24]

"The superior man brings the good of others to completion and does not bring the bad things of others to completion. The inferior man does just the opposite."[Analects 12:16]

The superior man concerns himself with profound matters such as the nature of justice and  other matters which requires man's deep thinking. On the other hand, the inferior man concerns himself with gaining worldly possessions which would enrich the body and not the mind and soul. The superior man, gains justly. The chun-tzu does not abandon this world's worldly possessions but he earns them with righteousness, he earns them not at the cost of other's worth. He gains, but not at the expense of other's loss. Meanwhile, the inferior man does not know righteousness when it comes to profits for profit was his main concern. The inferior man only understands the principle of gaining may it be by hook or by crook. All that matters to an inferior man is what is beneficial for himself. It does not matter if his gains were other's losses. The superior man brings forth what is good for his neighbors and not what is bad. He works toward the good of others and stops the bad that comes his neighbor's way. The inferior man does what is opposite, he lets the bad come to other's way but stops the good that come their way. Thus,Confucius said, "If one's acts are motivated by profit, he will have many enemies."[Analects 4:12]. Therefore, if one continues to strive for profit alone, he will gain more enemies than his profit. If everyone work towards gaining profits and gaining enemies, this will surely create a social disharmony. Meaning, there will be conflict in the society. Brothers versus brothers, neighbors turning against neighbors resulting to social chaos. Here, this possible social conflict will only be resolved by developing more chun-tzu. Only the production of noble men who attach themselves to righteousness rather than profit will be the only solution to this social disharmony.

If you ask-- "can any person be a superior man?". Yes, anyone could be a superior man because as been said previously, chun-tzus are made and not born. Being superior man is not by being born to a noble parents, it is by developing one's characters. It is by discerning one's concern that one could start to develop himself into superiority. It is by engraving more profound matters in his mind rather than filling himself with the possessions of this world.  It is by molding himself into character as a person for other people rather than a person for himself alone.

THE WAY OF THE WORLD

“Sirs, why are you disheartened by your master’s loss of office?  The Way has not prevailed in the world for a long time.  Heaven is going to use your master as a bell with a wooden tongue [awaken the people].”  [Analects 3:24]

Years and years of civilization have proved to have not taught the human race the way a rightful government should be. Since early civilizations.. the absence of social harmony still exist. Rightful leaders are out of offices-- either they are thrown out of office or they did not want to involve their selves with the dirty tricks of the so called "government" and those who are indolent and unworthy of positions are given place in the seats of government and given the responsibilities of leading a nation. When will the Way prevail and how its path to the people? Who will the heaven use as a bell with the wooden tongue?

Disharmony according to Confucius is the unwalked path of the way things are supposed to be. The Way, meaning the ideal form or pattern that could lead people's lives into harmony. In a government, where sage-kings should lead, all wise, man of pure ideals and actions are the ones who should be throned leaders of all that is under heaven-- that is the way the Way is. Anything lesser or in total conflict with this is disharmony. Such happens when a man of poor ideals and actions are given the duties of leading the people for the way they could lead them into is a nation of chaos and confusion, of unjust governance and dimmed versions of truth.It is considered the main philosophical problem for it stops the progressive results there should be if only the Way would prevail. Confucius sees this as a root of problems in governance that should be cured in order to heal all the injustices found in governments. 

 

 

NAMES WITH THEIR AIMS

"WHEN A CORNERED VESSEL NO LONGER HAS ANY CORNER, SHOULD IT BE CALLED A CORNERED VESSEL? SHOULD IT?" 

                               [CONFUCIUS, ANALECTS 6:23]

When a round table ceases to be round, could it still be called a round table? When a wheelchair stops having its wheels, will it still be called the same? When something ceases to serve it's purpose, will it still be called by its name? Or, is it the name that gives its purpose or the purpose that gives its name?

Rectification of names according to the purpose it serve is essential in determining the things it specifically aims to do.  Things should be in coherence with language so it could actualize its truest purpose. Yes, something could be everything at the same time but in that case, it could serve as something different than you intend it to.

Duke Ching of Ch’i asked Confucius about government.  Confucius replied, “Let the ruler be a ruler, the minister be a minister, the father be a father, and the son be a son.”  The duke said, “Excellent!  Indeed when the ruler is not a ruler, the minister not a minister, the father not a father, and the son not a son, although I may have all the grain, shall I ever get to eat it?”  [Analects 12:11]

A man could be a father, son, friend, and a public servant at the same time. If you call that man, a father, he should live according to what a father is-- lets say, someone who is a good provider and protector of the family. If you call him a son, he should be a son--someone who gives what is due to his parents such as respect, love. and care. If you say he is a friend-- he should be someone you could rely on at times of distress, someone you could ask favor from. A public servant, when you call him that, should be someone whom the public's trust could be placed upon, someone who sees upon the greater good of the people and not merely "some" people. If you put all that into one man at the same time, same moment, he may forget the main purpose it aims to serve or he may confuse one from the other. If a public servant forgets that his main purpose in that moment is to serve the public and merge it with being a friend to some, he'll destroy the very essence of being a public servant, that he is for the public, and shower favors for his friend rather than for the public it should serve. At that, one should distinguish one from the other through rectification of his name.

Tzu-lu said, “The ruler of Wei is waiting for you to serve in his administration.  What will be your first measure?”  Confucius said, “It will certainly concern the rectification of names.”  Tzu-lu said, “Is that so?  You are wide off the mark.  Why should there be such a rectification?”  Confucius said, “Yu!  How uncultivated you are!  With regard to what he does not know, the superior man should maintain an attitude of reserve.  If names are not rectified, then language will not be in accord with truth.  If language is not in accord with truth, then things cannot be accomplished.  If things cannot be accomplished, then ceremonies and music will not flourish.  If ceremonies and music will not flourish, then punishment will not be just.  If punishments are not just, then the people will not know how to move hand and foot.  Therefore the superior man will give only names that can be described in speech and say only what can be carried out in practice.  With regard to his speech, the superior man does not take it lightly.  That is all.”  [Analects 13:3]

Confucius desired to address this first in order to set things upon its aim. It will help distinguish which are the duties, responsibilities, and boundaries of each from the other. It will make pinpointing of the crooks from the righteous, easier. It will mark those that have met its real purpose from those who have not.

references: http://adduphilo321.blogspot.com/2012/11/non-correspondence-of-names-and.html